3 stages of life by Soren Keirkegaard Stage One: Aesthetic Kierkegaard was interested in aesthetics, and is sometimes referred to as the

"poetphilosopher" because of the passionate way in which he approached philosophy. But he is often said to be interested in showing the inadequacy of a life lived entirely in the aesthetic level. Aesthetic life is defined in numerous different ways in Kierkegaard's authorship, including a life defined by intellectual enjoyment, sensuous desire, and an inclination to interpret oneself as if one were "on stage." There are many degrees of this aesthetic existence and a single definition is thus difficult to offer. At bottom, one might see the purely unreflective lifestyle. At the top, we might find those lives which are lived in a reflective, independent, critical and socially apathetic way. But many interpreters of Kierkegaard believe that most people live in the least reflective sort of aesthetic stage, their lives and activities guided by everyday tasks and concerns. Fewer aesthetically guided people are the reflective sort. Whether such people know it or not, their lives will inevitably lead to complete despair.

system

probably

correlates this or

most that

distinction that enables Heidegger to claim thatBeing and Time is something other

with Dharma -

following

religion,set of rules, laws etc (Indians would call any religion as "dharma", though dharma is also a law).

than philosophical anthropology. Time Finally, this question of the authenticity of

Stage Three: Religious The ethical and the religious are intimately connected: a person can be ethically serious without being religious, but the religious stage includes the ethical. Whereas living in the ethical sphere involves a commitment to some moral absolute, living in the religious sphere involves a commitment and relation to the Christian God. Being, time and Dasein by Hedegard Being On the first page of Being and Time, Heidegger describes the project in the following way: "our aim in the following treatise is to work out the question of the sense of being and to do so concretely." Heidegger claims that traditional ontology has prejudicially overlooked this question,

individual Dasein cannot be separated from the "historicality" of Dasein. On the one hand,Dasein, as mortal, is "stretched along" between birth and death, and thrown into its world, that is, thrown into its possibilities, possibilities which Dasein is charged with the task of assuming. On the other

hand, Dasein's access to this world and these possibilities is always via a history and a traditionthis is the question of "world historicality," and among its consequences is Heidegger's argument that Dasein's potential for authenticity lies in the possibility of choosing a "hero." Thus, more generally, the outcome of the progression of Heidegger's argument is the thought that the being of Dasein is time. Nevertheless, Heidegger concludes his work with a set of enigmatic questions

dismissing it as overly general, undefinable, or obvious. Dasein Thus the question Heidegger asks in the introduction to Being and Time is: what is the being that will give access to the question of

foreshadowing the necessity of a destruction (that is, a transformation) of the history of philosophy in relation to temporalitythese were the questions to be taken up in the never completed continuation of his project: Phenomenological terminology by Husserl Intentionality Intentionality refers to the notion that consciousness is always the

Kierkegaard's author A is an example of an individual living the aesthetic life. Stage Two: Ethical The second level of existence is the ethical. This is where an individual begins to take on a true direction in life, becoming aware of and personally responsible for good and evil and forming a commitment to oneself and others. One's actions at this level of existence have a consistency and coherence that they lacked in the previous sphere of existence. For many readers of Kierkegaard, the ethical is central. It calls each individual to take account of their lives and to scrutinize their actions in terms of absolute responsibility, which is what Kierkegaard calls repentance. If we compare Kierkegard's idea of ethics with Vedic system of four aims of life, this Ethical

the meaning of Being? Heidegger's answer is that it can only be that being for whom the question of Being is important, the being for whom Being matters.[10] As this answer already indicates, the being for whom Being is a question is not a what, but a who. Heidegger calls this being Dasein (an

consciousness of something. The word itself should not be confused with the "ordinary" use of the word intentional, but should rather be taken as playing on the etymological roots of the word. Originally, intention referred to a "stretching out" ("in tension," lat. Intendere and in this context it refers to consciousness "stretching out" towards its object (although one should be careful with this image, seeing as there is not some consciousness first that, subsequently, stretches out to its object.

ordinary German word literally meaning "being-there"), and the method pursued in Being and Time consists in the attempt to delimit the characteristics of Dasein, in order thereby to approach the meaning of Being itself through an interpretation of the

temporality of Dasein. Dasein is not "man," but is nothing other than "man"it is this

Rather,

consciousness occurs

as the

(as in judging or perceiving something, loving or hating it, accepting or rejecting it, and so on). This is real in the sense that it is actually part of what takes place in the consciousness (or psyche) of the subject of the act. TheNoesis is always correlated with

can touch your own hand) and as yur own subjectivity (you experience being touched). Lifeworld The lifeworld (German: Lebenswelt) is the "world" each one of us lives in. One could call it the "background" or "horizon" of all experience, and it is that on which each object stands out as itself (as different) and with the meaning it can only hold for us. The lifeworld is both personal and intersubjective (it is then called a "homeworld"), and, as such, it does not enclose each one of us in asolus ipse.

simultaneity of a conscious act and its object.) Intentionality "aboutness." Intuition Intuition in phenomenology refers to those cases where the intentional object is directly present to the intentionality at play; if the intention is "filled" by the direct apprehension of the object, you have an intuited object. Having a cup of coffee in front of you, for instance, seeing it, feeling it, or even imagining it - these are all filled intentions, and the object is then intuited. The same goes for the apprehension of mathematical is often summed up as

a Noema; for Husserl, the full Noema is a complex ideal structure comprising at least a noematic sense and a noematic core. The correct interpretation of what Husserl meant by the Noema has long been controversial, but the noematic sense is generally

understood as the ideal meaning of the act and the noematic core as the act's referent or object as it is meant in the act. One element of controversy is whether this noematic object is the same as the actual object of the act (assuming it exists) or is some kind of ideal object. Empathy and Intersubjectivity

formulae or a number. If you do not have the object as referred to directly, the object is not intuited, but still intended, but then emptily. Evidence In everyday language, we use the

In phenomenology, empathy refers to the experience of one's own body as another. While we often identify others with their physical bodies, this type of phenomenology requires that we focus on the subjectivity of the other, as well as our intersubjective engagement with them. In Husserl's original account, this was done by a sort

word evidence to signify a special sort of relation between a state of affairs and a proposition: State A is evidence for the proposition "A is true." In phenomenology, however, the concept of evidence is meant to signify the "subjective achievement of truth."] This is not an attempt to reduce the objective sort of evidence to subjective "opinion," but rather an attempt to describe the structure of having something present in intuition with the addition of having it present as intelligible: "Evidence is the successful presentation of an intelligible object, the successful presentation of something whose truth becomes manifest in the evidencing itself." Noesis and Noema In Husserl's phenomenology, which is quite common, this pair of terms, derived from the Greek nous (mind), designate respectively the real content, noesis, and the ideal content, noema, of an intentional act (an act of consciousness). The Noesis is the part of the act that gives it a particular sense or character

of apperception built on the experiences of your own lived-body. The lived body is your own body as experienced Your own by body

yourself, as yourself.

manifests itself to you mainly as your possibilities of acting in the world. It is what lets you reach out and grab something, for instance, but it also, and more importantly, allows for the possibility of changing your point of view. This helps you differentiate one thing from another by the experience of moving around it, seeing new aspects of it (often referred to as making the absent present and the present absent), and still retaining the notion that this is the same thing that you saw other aspects of just a moment ago (it is identical). Your body is also experienced as a duality, both as object (you